違居之不疑在邦必聞在

節

家

聞

日

三

近於舞雩之下

恩辨惑子

樊遲問仁子日愛人

身以及其親非惑與

修慧與一朝之忿忘其

德與攻其惡無攻人之惡

善哉問先事後得非崇

問

Ο

virtue, but his actions are opposed to it, and he rests in this character without any doubts about himself. Such a man will be heard of in

the country; he will be heard of in the clan.'

CHAP. XXI. 1. Fan Ch'ih rambling with the Master under the trees about the rain altars, said, 'I venture to ask how to exalt virtue, to correct cherished evil, and to discover delusions.’

2. The Master said, 'Truly a good question!

3. If doing what is to be done be made the first business, and success a secondary consideration;-is not this the way to exalt virtue? To assail one's own wickedness and not assail that of others; –is not this the way to correct cherished evil? For a morning's anger to disregard one's own life, and involve that of his parents;is not this a case of delusion?'

CHAP. XXII. I. Fan Ch'ih asked about benevolence. The Master said, 'It is to love all men.' He asked about knowledge. The Master said, 'It is to know all men.'

21. HOW TO EXALT VIRTUE, CORRECT VICE, AND | a conversation with Fan Ch'ih,其惡as there, under the last point of the inquiry, 其已, himself, his own.’‘A morning's

DISCOVER DELUSIONS. Compare chap. x. Here,

see II. v. 舞雩

Confucius simply indicates a case of delusion, and perhaps that is the best way to teach how to discover delusions generally. 1. Fan Ch'ih, see XI. xxv. 7; followed here by, there must be reference to the trees growing about the altars. 慝 formed

anger' must be a small thing, but the consequences of giving way to it are very terrible. The case is one of great delusion.

22. ABOUT BENEVOLENCE AND WISDOM ;-HOW KNOWLEDGE SUBSERVES BENEVOLENCE. Fan Ch'ih

might well deem the Master's replies enigmatical, and, with the help of Tsze-hsia's explanations, the student still finds it difficult to

from‘heart’and ‘to conceal,' = secret vice. understand the chapter. I.

仁 here, being

3. 先事後得 -compare with先難 opposed to, or distinct from, 知", is to be taken 後獲, in VI. xx, which also is the report of as meaning (benevolence,' and not as ‘perfect

2. Fan Ch'ih did not immediately understand these answers. 3. The Master said, 'Employ the upright and put aside all the crooked;—in this way the crooked can be made to be upright.'

4. Fan Ch'ih retired, and, seeing Tsze-hsiâ, he said to him, 'A little while ago, I had an interview with our Master, and asked him about knowledge. He said, “ Employ the upright, and put aside all the crooked;–in this way, the crooked will be made to be upright.” What did he mean?’

5. Tsze-hsiâ said, 'Truly rich is his saying!

6. ‘Shun, being in possession of the kingdom, selected from among all the people, and employed Kâo-yâo, on which all who were devoid of virtue disappeared. Tang, being in possession of the kingdom, selected from among all the people, and employed Î Yin, and all who were devoid of virtue disappeared.'

CHAP. XXIII. Tsze-kung asked about friendship. The Master said, 'Faithfully admonish your friend, and skilfully lead him on. If you find him impracticable, stop. Do not disgrace yourself.' virtue.’2. 未,‘not yet,'ie. not immediately. |—their knowledge of men-in the selection of 3. Compare II. xix. 4.鄉, 4th tone, in the dictionary defined by, 'formerly.' 6. See the names here in the Shu-ching, Parts II, III, and IV. Shun and T'ang showed their wisdom | reached to all.

the ministers who were named. That was their

employment of the upright, and therefore all devoid of virtue disappeared. That was their making the crooked upright;-and so their love

輔友以

自則之

仁以文君會辱止不

友會子子焉。毋可

CHAP. XXIV. The philosopher Tsang said, 'The superior man

on grounds of culture meets with his friends, and by their friendship

helps his virtue.'

23. PRUDENCE IN FRIENDSHIP. , read kû,

24. THE FRIENDSHIP OF THE CHÜN-TSZE.

as in III, xvii, implying some degree of defer- 以文, ‘by means of letters,' i. e. common

ence.

道-導,

CHAPTER I. I. Tsze-lû asked about government. The Master said, 'Go before the people with your example, and be laborious in

their affairs.'

2. He requested further instruction, and was answered, ' Be not

weary (in these things).'

CHAP. II. I. Chung-kung, being chief minister to the Head of the Chi family, asked about government. The Master said, 'Employ HEADING OF THIS BOOK.-子路第十之(民) in the same way under the regio 三,‘Tsze-lû, No. 13.' Here, as in the last men of勞勞之為他勤勞,cto

Book, we have a number of subjects touched be laborious for them; that is, to set them the upon, all bearing more or less directly on the

government of the State, and the cultivation example of diligence in agriculture, &c. It is of the person. The Book extends to thirty better, however, according to the idiom I have

chapters.

1. THE SECRET OF SUCCESS IN GOVERNING IS THE UNWEARIED EXAMPLE OF THE RULERS:-A LESSON

To TszE-Lt. I. To what understood antecedents do the

refer? For the first, we may sup

several times pointed out, to take as giving a sort of neuter and general force to the preceding words, so that the expressions are= 'example and laboriousness.'-K'ung Ân-kwo understands the meaning differently:-'set people an example, and then you may

'make

pose 民:一先之=率民or道民,then labour" "But this is not so good. 'precede the people,' 'lead the people,' that 2.

is, do so by the example of your personal con- 無 in the old copies is 冊. The mean

duct. But we cannot in the second clause bringing comes to be the same.

所曰哉也為圖爾才小宰 不野子正政子所而過問 知哉之名子路不舉舉政。 蓋由迂乎將日知之賢子 闕也也子衞人日才日 如君 路先君其舉日先

也子其 子待舍爾焉有 名於正有日子諸所知司 不其 其子是必而 知賢赦

first the services of your various officers, pardon small faults, and raise to office men of virtue and talents.'

2. Chung-kung said, How shall I know the men of virtue and talent, so that I may raise them to office?' He was answered, 'Raise to office those whom you know. As to those whom you do not know, will others neglect them ?’

for

will

CHAP. III. I. Tsze-ld said, 'The ruler of Wei has been waiting you, in order with you to administer the government. What you consider the first thing to be done?'

6

2. The Master replied, What is necessary is to rectify names.' 3. ‘So, indeed!" said Tsze-lû. You are wide of the mark! Why must there be such rectification?'

4. The Master said, 'How uncultivated you are, Yû! A superior man, in regard to what he does not know, shows a cautious reserve. 5. 'If names be not correct, language is not in accordance with

2. THE DUTIES CHIEFLY TO BE ATTENDED TO | would be neglected. Compare what is said on BY A HEAD MINISTER:–A LESSON TO ZAN YUNG. ‘knowing men,' in XII. xxii.

I.

.先有司,compare VIII. iv. 3.

有司:

are the various smaller officers.

The

A

head minister should assign them their duties,

3. THE SUPREME IMPORTANCE OF NAMES BEING CORRECT. 1. This conversation is assigned by Chú Hsi to the 11th year of the duke Âi of

Lû, when Confucius was 69, and he returned from his wanderings to his native State. Tsze

and not be interfering in them himself. His lû had then been some time in the service of

business is to examine into the manner in the duke Ch'û of Wei, who, it would appear,

which they discharge them. And in doing so, had been wishing to get the services of the sage he should overlook small faults. 2. 人其 himself, and the disciple did not think that his

舍諸,-compare 山川其舍諸n

Master would refuse to accept office, as he had

not objected to his doing so. 2. 名must have

VI. iv, though the force of here is not so here a special reference, which Tsze-lû did not

great as in that chapter. Confucius's meaning apprehend. Nor did the old interpreters, for

is, that Chung-kung need not trouble himself Ma Yung explains the 正名 Db 正百事

about all men of worth. Let him advance those

he knew. There was no fear that the others, to rectify the names of all things,'

不如老農請學爲

醫學樊遲請學稼子

必

不不事正

包君可措 中興

矣。”

於也足。 罰

其言故 啬不不不

學稼 R 言之君中興 必子則則

圃。曰,

日吾

民刑禮順

苟行

罰樂則

the truth of things. If language be not in accordance with the truth of things, affairs cannot be carried on to success.

6. When affairs cannot be carried on to success, proprieties and music will not flourish. When proprieties and music do not flourish, punishments will not be properly awarded. When punishments are not properly awarded, the people do not know how to move hand or

foot.

7. Therefore a superior man considers it necessary that the names he uses may be spoken appropriately, and also that what he speaks may be carried out appropriately. What the superior man requires, is just that in his words there may be nothing incorrect.'

CHAP. IV. 1. Fan Ch'ih requested to be taught husbandry. The Master said, 'I am not so good for that as an old husbandman.' He On this view, the reply would indeed be 'wide better the climax that follows, though its sucof the mark.' The answer is substantially the cessive steps are still not without difficulty. same as the reply to duke Ching of Ch'i about

government in XII. xi, that it obtains when 正名乎,一乎 may be taken as an exclathe prince is prince, the father father, &c.; mation, or as = (is it not?’4. 關如一關

that is, when each man in his relations is what

kai is the introductory hypothetical particle. The phrase = 'is putting-aside-like,' i. e. the superior man reserves and revolves what he is in doubt about, and does not rashly speak. 6. ‘Proprieties' here are not ceremonial rules, but = 'order,' what such rules are designed to display and secure. So, 'music' is equivalent to harmony.’中, 4th tone, is the verb.

the name of his relation would require. Now, is used in the same sense as in II. xviii. The the duke Ch'û held the rule of Wei against his father; see VII. xiv. Confucius, from the necessity of the case and peculiarity of the circumstances, allowed his disciples, notwithstanding that, to take office in Wei; but at the time of this conversation, Ch'û had been duke for nine years, and ought to have been so established that he could have taken the course of a filial son without subjecting the State to any risks. On this account, Confucius said he would begin with rectifying the name of the duke, that is, with requiring him to resign the dukedom to his father, and be what his name of son required him to be. See the

in loc. This view enables us to understand

4. A RULER HAS NOT TO OCCUPY HIMSELF WITH WHAT IS PROPERLY THE BUSINESS OF THE PEOPLE. It is to be supposed that Fan Ch'ih was at this time in office somewhere, and thinking of the Master, as the villager and high officer did, IX. ii and vi, that his knowledge embraced almost every subject, he imagined that he might get